Intra-Group Epistemic Injustice: Jewish Identity, Whiteness, and Zionism

IF 1.4 2区 哲学 Q1 HISTORY & PHILOSOPHY OF SCIENCE
Dana Grabelsky
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引用次数: 0

Abstract

ABSTRACTIn this paper, I work towards a conceptualization of a new form of epistemic injustice – one that occurs within groups, as opposed to across groups – which I call ‘intra-group epistemic injustice’. Specifically, I focus on a case that occurs within the Jewish community, regarding what I and others see as the silencing of anti-Zionist Jews by Zionist Jews, via a conflation of Jewish identity with Zionism. Anti-Zionist Jews are accused by Zionist Jews of being ‘self-hating Jews’ or perhaps not even Jews at all, and as such, the former’s contributions to discussions of what it means to be Jewish are preemptively disregarded by the latter. Consequently, the harm of this epistemic injustice is that it effectively issues a denial of one’s identity as a Jew, which may amount to a nearly complete denial of one’s self.KEYWORDS: Epistemic injusticesocial identityJudaism, Zionism Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1. Even its categorization as a religion is subject to debate. See Leora Batnitzsky, ‘How Judaism Became a Religion’ (2011).2. Except perhaps in the case of Black American Jews, for whom the memory of slavery is much more recent.3. This internalization of stereotypes plays an important role in Tobi’s (Citation2023) parallel account of intra-group epistemic injustice as well. While we approach the concept from different perspectives (mine Jewish, and his post-colonial), there are important similarities, like the internalization of stereotypes just mentioned, which are worth analyzing in future writing on this subject.4. Another problematic source of support for Israel comes from evangelical Christian Zionists, who are only instrumentally invested in the Jews’ return to Israel to the extent that it fulfills the biblical prophecy required for the return of Christ. It is debatable whether this is a true instance of philosemitism, but I would argue that it functions similarly.5. I’m speaking here of political Zionism specifically, though of course there were other emergent strands of Zionist thought that did not require the establishment of a Jewish state, for which I do not have the space to go into here.6. Patricia Cohen, ‘Outspoken Political Scientist Denied Tenure at DePaul’, The New York Times, June 11, 2007.Additional informationNotes on contributorsDana GrabelskyDana Grabelsky is a doctoral candidate in philosophy at CUNY Graduate Center. She works primarily in social and political philosophy, with a focus on related issues in social epistemology and philosophy of language. Additionally, she has interests in philosophy of art (bad movies in particular).
群体内认识的不公正:犹太人的身份、白人和犹太复国主义
在本文中,我致力于概念化一种新形式的认识不公正——一种发生在群体内部,而不是跨群体的不公正——我称之为“群体内的认识不公正”。具体来说,我关注的是发生在犹太社区内的一个案例,关于我和其他人所看到的犹太复国主义犹太人对反犹太复国主义犹太人的沉默,通过将犹太身份与犹太复国主义混为一谈。反犹太复国主义的犹太人被犹太复国主义的犹太人指责为“自我憎恨的犹太人”,甚至可能根本就不是犹太人,因此,前者对作为犹太人意味着什么的讨论的贡献被后者先发制人地忽视了。因此,这种认识上的不公正的危害在于,它有效地否定了一个人作为犹太人的身份,这可能相当于几乎完全否定了一个人的自我。关键词:认知不公;社会认同;犹太教,犹太复国主义披露声明;甚至将其归类为宗教也存在争议。参见Leora Batnitzsky,《犹太教如何成为一种宗教》(2011)。也许美国黑人犹太人除外,对他们来说,奴隶制的记忆要晚得多。这种刻板印象的内化在Tobi (Citation2023)对群体内认知不公正的平行描述中也起着重要作用。虽然我们从不同的角度(我的犹太人和他的后殖民)来看待这个概念,但有重要的相似之处,比如刚才提到的刻板印象的内化,这值得在以后的写作中分析。支持以色列的另一个有问题的来源来自福音派基督教犹太复国主义者,他们只是在某种程度上对犹太人返回以色列进行了工具性的投资,因为它满足了圣经中关于基督再临的预言。这是否是一个真正的哲学家主义的例子是有争议的,但我认为它的功能是相似的。我在这里专门谈论政治上的犹太复国主义,当然,还有其他新兴的犹太复国主义思想,它们不需要建立一个犹太国家,对此我没有足够的空间在这里展开讨论。帕特丽夏·科恩,“直言不讳的政治学家被德保罗大学拒之门外”,《纽约时报》,2007年6月11日。dana Grabelsky是纽约市立大学研究生中心的哲学博士候选人。她主要研究社会和政治哲学,关注社会认识论和语言哲学的相关问题。此外,她还对艺术哲学(尤其是烂片)感兴趣。
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来源期刊
CiteScore
2.60
自引率
17.60%
发文量
60
期刊介绍: Social Epistemology provides a forum for philosophical and social scientific enquiry that incorporates the work of scholars from a variety of disciplines who share a concern with the production, assessment and validation of knowledge. The journal covers both empirical research into the origination and transmission of knowledge and normative considerations which arise as such research is implemented, serving as a guide for directing contemporary knowledge enterprises. Social Epistemology publishes "exchanges" which are the collective product of several contributors and take the form of critical syntheses, open peer commentaries interviews, applications, provocations, reviews and responses
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